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Forty-four-year-old philosopher, author, and film director Luis de Miranda is no stranger to the philosophical (nor the literary) community, and I was lucky enough to catch him between the flurries of his many ongoing projects at the University of Edinburgh. The Portuguese-born polymath discusses ‘crealism,’ a movement he began in 2007 and continues to ventilate through his ever-expanding bibliography.
Much of your work revolves around the central concept of ‘Creal.’ What exactly is ‘Creal’ and your understanding of ‘crealism’? You’re now dedicating your PhD to the notion of esprit de corps. Should we assume there’s a connection here? In both French and English, espirit de corps refers to a sense of loyalty and respect between a group of individuals, but you give it greater significance. In your own words, what exactly is it?
My novel Paridaiza, published in 2008, first contained the concept of Créel (‘Creal’ in English) as a liberating keyword, a snag within a totalitarian regime. Creal is obviously a portmanteau compound of created-real. At the same time, I elaborated on the concept in an essay on Deleuze (Is a New Life Possible?). A philosophical concept answers a question and Creal is my answer to the question What is more real than the Real? The Real is a prominent concept in the history of philosophy since Plato. The last few centuries in particular have obsessed over the idea of reality, with its materialistic ubiquity (materialism) or, conversely, its disappearance (the loss of the Real in Baudrillard for example, or the absolute and impossible Real of Lacan). I proposed to puncture the idea that the Real is more than reality as we practice it, produce it, or believe it. If I’m to describe a more authentic realm, as a condition of possibility of the Real, I’ll call it Creal. This not only describes a Protagorean world where humans would be the measure and creators of all things: it’s an ethical cosmology. The Creal is an ethical absolute (that would ideally have to be agreed upon by social contract) proposed in order to avoid any form of totalitarian absolute, because I’m convinced that human societies need at least one ultimate value to function properly. Creation as an absolute is, in my view, the only absolute that constantly self-destroys, which therefore could avoid any form of totalitarianism, on one hand, and indifferent chaos on the other. However, I’m not a pure social constructionist, because I’m reluctant to use building metaphors, which are a bit too technical, and also because I find it difficult to believe in a pure anthropocentrism of creation. There are other forms of crealism around, which insist on an exaggerated human creative power. Mine is the idea that we constantly edit, filter and organize the infinite propositions of the Creal, which is such stuff as the cosmos is made of, the immanent creative flow of possibilities and impossibilities, the mysterious and invisible ‘dark energy’ of the cosmologists, if you will: at most, we co-create. Within this frame, my interest for the universal concept of esprit de corps expresses the view that human co-creation is always a collective process of ordering, naming, and valuing. Loyalty, togetherness, and repetition (of daily rituals or beliefs) create a slow epic that is the spiritual fuel of social change. That’s why, when I started my PhD on esprit de corps at the University of Edinburgh last year, I simultaneously founded the Creation of Reality Research Group (The Crag). Esprit de corps is a subset of creation of reality. It’s a concept that covers a process that can be positive or negative: groups can help individuals become sublime, but they can also smother.